Psalm 23 is pitched on a high personal note. No less than seventeen times do “me,” “my,” “mine” and “I” appear. It is David speaking of himself in personal relation to God, as a sheep to a Shepherd. His words can equally be the language of any true sheep about the “One Shepherd.” While it is blessedly true that as sheep we belong to the “one flock” and have a community of interest with every other member of the flock, nonetheless our relationship to the Shepherd has an individual basis. “He calleth His own sheep by name, and leadeth them out” (Jn. 10:3), not en masse, but as individuals known personally to Him.
Had David belonged to a later age, he could equally well have said, applying Paul’s words: “My God shall supply all [my] need according to His riches in glory by Christ Jesus” (Phil. 4:19).
The psalm is in three parts, which are easily identified by the form of reference to Jehovah. Verses 1 to 3 are conditioned by “He” and “His” (5 times). Verses 4 and 5 are more intimately addressed to Jehovah–“Thou” and “Thy” (4 times). Verse 6 reverts to the form of address with which the psalm opens–“Jehovah,” the Lord.
Each of these divisions focuses in an assertion based on a sufficient reason: the first in “I shall not want, “the second in “I will not fear,” and the third in “I will dwell” (vv. 1, 4 and 6). These may be said to be the key phrases in each part.
I Shall Not Want (v. 1)
The same writer, in unpropitious circumstances, averred of God: “There is no want to them that fear Him. The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing” (34:9-10). But “wants” are various, as many as the individuals concerned and as broad as the sum total of their many needs. There is not one, however, to which Divine fullness is not perfectly matched. Verses 1-3 suggest several of David’s needs which had been met:
a) Pasture (v. 2): “Green pastures” or “pastures of tender grass” (mar.) i.e., pasture of quality. There is no grass so nutritious as the early spring grass; as the season advances it becomes coarser and less nutritious. The “pasture” to which the Shepherd directs (cf. Jn. 10:9) is perennially fresh and sweet.
b) Quietness (v. 2): “Still waters” or “waters of quietness” (mar.). How we need this in our busy, clamorous age, where speed has become more important than direction! As the pace of life increases, so does the noise. We cannot develop spiritually if we are exposed to constant bombardment by noise or become subordinated to the ever-increasing tempo of living. In just such an exigency the Lord said to His apostles: “Come ye yourselves apart into a desert place, and rest a while” (Mk. 6:31). It was necessary to the recovery of spiritual poise.
c) Reviving (v. 3, New Trans., mar.): If this were one of David’s needs, how much more urgent has it become today! Were we honest with ourselves, most of us would have to confess to an “out of sorts” condition at times in relation to the Shepherd. Like a run-down battery, we need a recharge. So, says David, “He reviveth my soul.”
d) Guidance (v. 3): This is said to be “for His Name’s sake,” i.e., as though God’s honor were at stake. The reason for this is not far to seek. In verse 5 “enemies” abound. Guidance in “the paths of righteousness” (right paths) is essential if dishonor to the Name is to be avoided (cf. 2 Sam. 12:14). Psalm 5:8 makes this very clear. “Lead me, O Lord, in Thy righteousness because of mine enemies make Thy way plain before my face.”
From where does this fourfold assurance come? “I shall not want” is deduced from “The Lord is my shepherd.” This title, Jehovah-raah, is one of seven compound names of Jehovah revealed in the Old Testament (the others are: Jehovah-jireh, -rapha, -nissi, -shalom, -tsidkenu and -shammah (Gen. 22:14; Ex. 15:26; 17:15; Jud. 6:24; Jer. 23:6; Ezek. 48:35). Jehovah comes from the same root as Ehyeh, viz. “I am that I am” or “I will be that I will be” (Ex. 3:14-15). In the latter sense it can be understood that God is not the becoming One in the sense that He changes, but that He is becoming to His people what they need Him to be in every circumstance of life (cf. Ex. 15:2). Have I any need as one of His sheep? Then Jehovah-raah can become to me just what that need requires.
I Will Fear No Evil (v. 4)
For the Christian, it is no part of God’s present plan to remove him from contact with evil. In His prayer for His sheep, the Lord Jesus prayed, “not that Thou shouldest take them from the world, but that Thou shouldest keep them from evil” (Jn. 17:15)–not to be taken from, but preserved amidst the evil. But if evil is inescapable, none is to be feared. “I will fear no evil.” Rather is it to be resisted than run away from.
In several places in the New Testament, it is difficult to determine whether evil in general is meant or evil as personalized in the Evil One (cf. Mt. 6:13; Jn. 17:15; Eph. 6:16; 1 Jn. 5:19). As to the latter, our course is clear. We cannot escape his machinations, but we are called upon to “resist” and “withstand” him (Jas. 4:7; 1 Pet. 5:8-9).
Two evils are indicated in the context of this section of the psalm:
a) “The shadow of death” or “deep darkness” (v. 4, mar.). This expression is used elsewhere in the Old Testament, in the Books of Job and Psalms. It is sometimes used in a punitive sense as for example in Psalm 107:10, 14: “Such as sit in darkness and in the shadow of death, being bound in affliction and iron; because they rebelled against the words of God, and contemned the counsel of the Most High.”
Psalm 44:19 is another such case. But it is clearly not used in this sense in Psalm 23:4. Were it so, there could be no times when the will of God leads into “deep darkness.” Did it not for the Lord Jesus? (cf. Mt. 27:45). Did it not also for Paul? (cf. 2 Cor. 1:8). The Hebrew word means “great shade or shadow,” i.e., the result of some obstruction coming between the light and that on which it would otherwise fall.
We cannot doubt that God’s face of light is always towards His people. He is “the Father of lights, with whom can be no variation, neither shadow that is cast by turning” (Jas. 1:17; cf. also Num. 6:25). Nonetheless, it is possible for the light, however temporarily, to be obstructed in its shining on the would-be object of its geniality. Isaiah 50:10 indicates such a circumstance: “He that walketh in darkness, and hath no light, let him trust in the name of the Lord.” The end of the tunnel and, with it, increasing radiance of light, must eventually come into view. Meanwhile, the tried soul must “trust.”
b) “Enemies.” These are part of life’s present pattern for the Christian. There are always “them that lie in wait” (Ps. 5:8, mar.) Paul accepted enemies as part of the context of his experience. In 1 Corinthians 16:9 he writes, “A great door and effectual is opened unto me, and there are many adversaries.” Notice, it is not “but”; rather it is “and,” as though it were quite unremarkable and even to be expected (see also Phil. 1:28). These would have attempted to “starve out” David, to cut him off from his necessary supplies. Was God unequal to the task of maintaining them? Unbelieving Israel doubted it (Ps. 78:19), but David had no such thoughts.
From where did such confidence arise? “I will fear no evil,” is followed by “for Thou art with me.” This is sufficient reason. How both Old and New Testaments emphasize the Divine Presence in every contingency of life! Isaiah 43:2 is a classic Old Testament example: “When thou passest through the waters, I will be with thee, and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee.”
Hebrews 13:5 is a choice New Testament example: “He Himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee.” How Paul’s experience confirmed the truth of these words! (cf. Acts 18:9-10; 23:11; 27:23; 2 Tim. 4:17).
The evidences of God’s presence with David were threefold:
a) The instruments of His pastoral care–“Thy rod (for discipline) and Thy staff” (for support) ( v. 4).
b) Provision–“Thou preparest a table” (v. 5). This was clearly not by chance but by foresight and design.
c) Fullness of blessing–“my cup runneth over” (v. 5). Any one of these would have been a convincing demonstration of theDivine presence. Taken together, they made for conviction beyond argument.
I Will Dwell (v. 5)
This is really a conclusion from the first two sections, i.e., the assurances which derive from a knowledge of the Lord as Shepherd and His realized presence in related experiences. Thus, concludes David, “Surely (or only) goodness and mercy (or kindness) shall follow me.”
Goodness and kindness! These have been likened to two footmen who accompany the coach. Perhaps more in keeping with the setting, they are like the Shepherd’s watchdogs looking after the sheep. They may for a time be lost to view in the “deep darkness,” but they are still there and will presently reappear to faith’s sight.
Not for one day will they be absent–“all the days of my life.” “Evil” may also be attendant, but not by way of invalidating the truth that “all things work together for good” (Rom. 8:28). “All things…all the days.” The circumstances of life are beneficently shaped by “goodness and kindness” for those who “love God.”
We are, as yet, still in the journeying stage of the pilgrimage, being led “beside the still waters,” guided “in right paths,” walking “through the valley.” But the end of the journey is in sight and the issue, despite all appearances, was never for one moment in doubt.
The pilgrimage will lead to the dwelling: “And I will dwell in the house of the Lord for ever.”